Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	holy_a	teach_v	2,670	5	6.1174	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05349	A treatise tending to unitie in a sermon preached at Droghedah on Whitsunday (being the ninth of Iune 1622.) before the Kings Majesties Commissioners for Ireland. By Henry Leslie.	Leslie, Henry, 1580-1661.	1623 (1623)	STC 15501; ESTC S102368	36,074	58

A TREATISE TENDING TO VNITIE IN A SERMON PREACHED AT DROGHEDAH ON WHITSVNDAY being the ninth of Iune 1622. before the Kings Majesties Commissioners for IRELAND By Henry Leslie Quoties dicimus toties judicamur Hierom. DUBLIN Printed by the Societie of Stationers 1623. TO THE MOST REVEREND FATHER IN GOD CHRISTOPHER by Gods providence Archbishop of Ardmagh Primate of all Ireland and Metropolitan and one of his Maiesties most honourable Privie Councell MOST REVEREND IT was by your Graces direction that this Sermon was preached and now by the same appointment it is published that the world may see it contayneth nothing but truth and is free from undiscreet raylings wherewith it was charged by them who dare adventure to censure us before they heare us Now these my small labours and the labours of some few dayes being the first fruits of my weake engine I here present unto your Grace to whom I owe my selfe and all I have much more my service with the labour of my hands head and heart as most bounden Indeed this small offering is no more equivalent to my debt than a mole-hill is to a mountaine But whatsoever my barren ground can afford shall be ever at your Honours command to which most humbly I prostrate my selfe praying alwayes that God would be pleased to continue your Grace long unto this poore Church of Ireland that like another Nehemiah you may build up the walls of this decayed IERUSALEM Your Graces most bounden Chaplaine HENRY LESLY A TREATISE TENDING TO VNITIE I. TIM II. V. For there is one God and one Mediator between God and men the man Christ Iesus VNder the Old Testament they observed the Feast of Pentecost in remembrance of the Law given at Sinai so it hath beene the practise of the Church under the New Testament to keep the like Feast at the same time in remembrance of the Gospell which came from Ierusalem For if the Law should be thus honoured which is the ministration of death 2. Cor. 3.7 how much more the Gospell which is the ministration of life and that not written in tables of stone as was the Law but in the tables of our hearts by the holy Spirit for this Spirit did descend upon the Apostles in a visible shape on the day of Pentecost Act. 2 according to Christs promise that hee would send unto them another comforter Ioh. 14.16 17 26. even the Spirit of truth Ioh. 16.13 1. Cor. 2.10 to leade them into all truth to teach them all things even the deepe things of God So that those great and secret mysteries which under the Old Testament were shut up from the people like unto the Sanctuarie into which entrance was seldome made are now made open to the understanding of all the faithfull for this Spirit hath revealed them unto the Apostles and the Apostles in their writings have cleerely taught them unto us Even in these few words which I have read behold a bundle of these mysteries but obscurely known in former times now plainly set forth unto us as the mysterie of the Godhead of our reconciliation to God of Christs mediation and of his incarnation There is one God and one mediator betweene God and men the man Christ Iesus The words containe the summe of the Gospell and chiefe heads of our Christian faith catechising us plainly in sixe maine grounds and principles of Religion I. That there is a God else how should he be one II. that this God is one there is one God III. that this one God is reconciled and made one with us by a mediator for there is a mediator betweene God and men IV. that this mediator is one and one mediator V. that Christ Iesus is this one mediator VI. that Christ Iesus is a man the man Christ Iesus There is one God and one mediator betweene God and men the man Christ Iesus Thus hee leadeth us by the hand from those things which are most commonly knowne and received to these that be lesse manifest everie one of these principles revealing unto us a greater mysterie and further degree of knowledge For the first that there is a God is acknowledged by all men The second that this God is one is not so commonly knowne as the former for the Gentiles worshipped a multitude of gods yet is it generally confessed not only by the Church but also by the wisest of the Heathen The third that this God is reconciled to us by a mediator exceeds the knowledge of all Gentiles whatsoever who had nothing but the light of nature for it is not knowne by nature but by revelation from God yet is it granted by manie false teachers Papists Iewes and also others who receive but a parcell of Gods word But the fourth that this mediator is one is lesse manifest yet for it is refused by the Papists yet received by the Iewes But the fift that Christ Iesus is this one mediator doth exceed their faith also yet is it acknowledged by manie Heretickes who notwithstanding denied the humane nature of Christ So that the sixt and last that Christ Iesus is a man is most hid and privie as being the proper faith of the true Church As every one of these principles revealeth a further degree of knowledge so also a greater measure of comfort The first that there is a God to whom wee may have recourse in the day of trouble is a great comfort to us but if there were manie Gods so that wee knew not to which of them we should runne for help our comfort were but small therefore the second principle shewes that this God is onely one But albeit there be a God and onely one God yet if we be at enmitie with him wee have greater cause to feare than to reioyce in the third place therefore hee removeth this feare shewing that there is a mediator by whom man is reconciled unto God But yet if there were not one but manie mediators and wee knew not to whom rather to betake us what better should we be therefore in the fourth hee taketh away this doubt also affirming that there is one mediator But though there be but one mediator yet what if he be unknowne to us wee are still as before therefore the fift position leades us by the hand unto the particular person Christ Iesus who is this one mediator But what of all this if Christ Iesus be only God and so as strange to us as the pattic it selfe with whom we are at enmitie therefore to make our ioy full the sixt principle tells us that hee is a man A man and so neare unto us not in place for hee is contayned within the heavens according to his manhood but neare unto us in blood for he is a brother of ours bone of our bone and flesh of our flesh and neare unto us in affection for he hath compassionate bowels he is touched with a feeling of our infirmities Heb. 4.15 and was in all sorts tempted

is no bodie nor Christ himselfe a true man Against all these heresies the verie naming of my Text is a sufficient refutation that Christ Iesus is a man There be other heresies on the other hand which seem to accord better with my Text as first That Christ is not God but onely man which was the blasphemie of Ebion Cerinthus Carpocrates Photinus Samosatenus and the rest of that damnable crew 2. That though he both be God and man yet he is mediator only as man which is the doctrine of the Papists Both claime this Text for a warrant and ground of their opinion but in vaine for the Apostle calls him not a man to signifie that hee is a meere man for that were contrarie to his own doctrine nor yet doth he call him man to shew that he is mediator only as man for that were as contrarie to the truth it being plaine that Christ wrought the worke of mediation according to both natures by a different act and operation And therefore Damascen learnedly distinguisheth foure things in the mediator 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the agent or worker which is the person of Christ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning from which the action doth proceed which is twofold his divine and his humane natures 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the action it selfe 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the externall worke of our redemption called by Dyonisius Areopagit opus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it doth proceed from him who is both God man and to the effecting of it both the natures with their distinct actions in one and the same person did concurr According to that of Leo approved by the whole Councell of Chalcedon Vtraque forma agit quod suum est cum communione alterius verbo scilicet agente quod verbi est carne exequente quod carnis est This he manifesteth by examples In his humane nature saith he he wrought our salvation by keeping of the Law suffering and dying in his divine nature by giving strength unto his manhood to endure death and worth to his blood to be a sufficient satisfaction Therefore S. Austin concludeth well Non mediator homo preter divinitatem divina humanitas humana divinitas mediatrix It is the divine humanitie and humane divinitie that is our mediator But why then is he called a man I answer for manie reasons 1. To insinuate unto us a reason why he is one and alike to all because he took upon him the common nature of men he is a man alike neare to all that bee men 2. To expresse the perfection of his mediatorship he was our mediator from the beginning but never a complete mediator till he became man for there are manie workes of his mediatorship which could not bee performed but in our nature 3. To signifie the order by which wee are conioyned with God We are ioyned to God by a mediator and forasmuch as this mediator is both God man we are united first into his manhood and thereby unto his Godhead We must fasten the eyes of our faith first of all upon the flesh of Christ as it were upon the vaile by which the entrance was into the Sancta sanctorum where the glorie of God shined and then after that enter as it were into the Sanctuarie it selfe to behold his Godhead 4. Hee calleth him a man for our comfort There is a certaine basenesse of an abiect mind and slavish feare which the Divell worketh in men perswading them that it were great boldnesse to goe directly unto Christ as if he were of that austeritie and statelinesse that earthly Princes are and therefore wee must send the Saints unto him to solicite him in our behalfe This is all the ground the Papists have for their invocation of Saints but the Apostle calls it voluntarie or slavish humilitie Col. 1.18 and here hee meeteth with it directly calling Christ a man he is a man and therefore as neare unto us and hath as compassionate bowels as any Saint Indeed if wee consider Christ as he is God dwelling in light unaccessible I know not what confidence we can have to goe unto him but when wee cast our eyes below upon his manhood how that he is like unto us in all things except sinne tempted in all sort as we are that he might be able to succour us when wee are tempted Heb. 2.17 18. and such a one as can be touched with the sense of our infirmities 4.15 16. then as saith the Apostle wee may go boldly unto the throne of grace we may cast the anchor of our hope within the veyle 6.19 20. then may wee be bold to enter into the holiest of all 10.19 20. through his blood by the new and living way which hee hath prepared for us through the vaile that is his flesh I doubt not now but that these things have been sufficiently cleared by way of explication That there is a God That this God is one That he is made one with us by a Mediator That the Mediator is one That this one Mediator is Christ Iesus That Christ Iesus is a man But as these things are sufficiently cleared so I beseech you suffer them to be effectually enforced The point which I will presse for use and application is that which is both the scope and the thread of this Text namely the unitie of God and of the Mediator The use we should make hereof is for instruction and imitation and it is twofold speciall for Magistrates generall for all Christians First I say for Magistrates God is said to be one to all that is without all respect of persons and therefore forasmuch as Princes Magistrates and Iudges are stiled Gods in Scripture Psal 82.6 as being the Lievetenants of God upon earth and as it were the finger of that hand that ruleth the whole world they should imitate him be one to all as he is one be no respecters of persons as there is no respect of persons with him as they stand in Gods place so should they walke in Gods path Ephes 5.1 being followers of him as deare children To this purpose there are manie precepts in the Law Deut. 1.17 Yee shall heare the small as well as the great Deut. 16.9 Wrest not the Law nor respect anie mans person neyther take reward Levit. 19.15 Thou shalt not favour the person of the poore nor honour the person of the mightie but thou shalt judge thy neighbour uprightly For it is not good to have respect of anie person in judgement Prov. 24.23 The Thebanes hereupon portured their Iudges blinde with eates and without hands blinde that he might not distinguish persons friend from foe with eares that he might heare both parties indifferently without hands that he might not receive gifts to corrupt iustice For the gift blindeth the wise and perverteth the words of the righteous Exod. 23.8 To conclude this point I could wish that all